The 20th Century Boys saga begins in 1969 when a young boy named Kenji and his friends write The Book of Prophecy. In the book, they write about a future where they fight against an evil organization trying to take over the world and bringing about Doomsday. Years later in 1997, a mysterious cult being lead by a man only known as Friend has emerged and gained strong influence over society. A series of catastrophic events begin to occur, mirroring the prophecies made up by the young Kenji. The greatest fear is that the climax of The Book of Prophecy will become a reality: on December 31st, 2000, a terrifying giant virus-spreading robot will attack the entire city of Tokyo, leading to the end of mankind. The only people who know about The Book are Kenji and his childhood friends. Who is Friend? Will Kenji and his friends are able to save mankind and live to see the 21st Century? * 20th Century Boys: Chapter 1 This movie, right from the outset, faces an intimidating task. Not only is the source material (a manga by Naoki Urasawa) massive and complex, involving a long, looping plot; it also happens to be my favourite manga of all time. One of my favourite stories in any medium. So for it to really impress me would be incredible, because no matter how much expectations are tempered, it's always going to be compared to the source material. Really, any adaptation should be looked at as it's own beast, but for a fan of the source material, with all the best will in the world, this is never going to be the case. The story decides to deviate immediately from the comic, showing us a number of seemingly unconnected scenes. We get a rather cliche speach from a little boy about fighting against the odds, and how that makes you a man; we get a child dancing to T-Rex's 20th Century Boy as it is piped over the school sound system; we get a man trapped in a prison cell, talking of how he was arrested for drawing manga. The latter is our framing device, as the rest of the story is being narrated by the man in the cell next to the beleagured artist's. This is not perhaps the ideal start to the movie - the scene is a good five to ten minutes of the artist telling us how bad everything is and how sad he is, whilst sad string music plays in the background. For the first substantive scene in the movie, it lacks urgency and feels a bit too early to be trying to pull that one on us. So then it flashes back - through the boy's speach about being manly - to Japan in 1996 and this boy apparently grown up and working in a convenience store. Here it is established that he still lives with his mum and is taking care of his sister's child after she left the baby and disappeared one day. It is a jarring shift from the dark and grimy prison, played mostly for comedy in a very bright and lighthearted style. This is something of an overarching problem in the movie, as the direction seems more 70s British Sitcom than Hollywood. Sure, there are a number of nice flourishes, but the directing adds a levity to the story which often isn't appropriate and sets a tone that, when coupled with the dark and action-packed plot, creates a fair amount of tonal dissonance, especially as the film advances. Soon, this little fella comes into play: This symbol is saturated throughout the story, the mystery hook. When this symbol keeps turning up in the places of mysterious events, it is revealed it is connected to a shadowy cult. Lead by a man known only as "Friend", this cult is growing rapdily, and quickly gaining influence and becoming a menace. For our protagonist, Kenji, this symbol and the events that are linked to the cult have an eerily personal significance: when he was young, he and his friends designed the symbol and plotted the course of destruction as a game. Now, it seems, someone is taking their youthful games and turning them into a deadly reality. And so it is revealed that the enigmatic friend must be one of the people who was part of young Kenji's friend group. Considering my adoration for the source material, it might be considered odd to complain that there is too much of the manga in here. The Lord of the Rings movies took on a previously thought unfilmable story, and turned it into a film - adapting rather than recreating - and this is the key to it's success. 20th Century Boys, however, gets snarled up in the complex and winding structure of the story that flowed out oh so well in comic. It decides to espouse the Hollywood three act structure, stay true to the original, and the result is clumsy and convoluted. We get flashbacks by the bucket-full, flashbacks within flashbacks and both the plot and central character arc seem to meander indecisively forward. En media res is horribly abused in this film, whilst it flowed smoothly in the manga. It also seemed that to try and be so faithful to the story within the confines of a trilogy was way too ambitious. When trying to evaluate performances from a different culture, it can be difficult. Different societies have different norms when it comes to displays of emotion. Nonetheless, I found the cast was more or less convincing. Karasawa felt maybe a little too hapless and comedic for most of the movie, but carried the later serious scenes with enough to make him seem like the transformed Kenji. Really, his was the performance that whole film rested on; for this part of the story, 20th Century Boys has the spotlight stuck firmly upon him. This film trilogy is purportedly the most expensive Japanese cinematic undertaking ever. And although they decide to preserve the story's structure, espousing the more adviseable Hollywood structure, they decide to ape Hollywood habit of gratuity over subtlety. Some of the most powerful moments of the story are played out here with a frankly silly level of big budgetry. Emmerich would be proud. Urasawa's storytelling and art was always at it's strongest when he was making use of subtlety, and the film suffers for ignoring this. 20th Century Boys is probably an entertaing story to the patient casual viewer. It's complex and convoluted structure, coupled with it's propensity to be more cartoonish, mean that most people are unlikely to be won over. The story is still there, there's still a great story here - but read the manga. Let's hope the sequels can change my mind.

A wave of gurus has mined the philosophy’s humble precepts for generic motivational material.

I have spent the last five years working with students from all kinds of Christian traditions, and from non-Christian religions and secular families as well. Multiple times each year, I have the opportunity to introduce them to Christianity, in all its various versions and sects and denominations. Whether it is talking in chapel, teaching New Testament, or discussing world religions, I often have to help students find a "road map" to understand the diversity and variety of spiritual viewpoints and practices we call "Christian". As a result of this experience, I have developed a curriculum of key ideas, charts, and videos designed to introduce teens and adults to the vast family of Christian traditions in around two hours. This assumes that the audience already is introduced to the basics of what the Bible is all about, and what basic ideas are shared across Christian traditions (such as Trinity, Incarnation, Revelation, Salvation, etc.). This course will not work with someone who has not had a basic introduction to the Bible and some version of the Christian worldview. Nor would it work to introduce someone to Jesus or bring them into the faith. Nor would it suffice to introduce someone to all the depth of one's own tradition. Rather, this moves lightly over the broad terrain of all Christian traditions. Digging deep in one specific tradition should be the goal of another course. The aim of this mini-course is unique. It is not aimed at a comprehensive understanding of different Christian beliefs or history. Rather it is aimed at giving students a basic set of categories and vocabulary to make sense of the situation when they encounter a Christian or a Church different from their own tradition. For instance, many of my students will be exposed to Catholic worship or Charismatic worship at some point, and I want them to have enough information to orient themselves when they do. If you are teaching in a Church, this is designed to be broken up into two hour long Sunday morning sessions. If you are a classroom religion teacher, it can be taught over four periods (with appropriate discussion), leaving the fifth day for a quiz or test over the material. It consists of four elements: A "Christian Family Tree" chart of denominations and traditions. A chart on three different axes on which to organize Christian traditions. A talking points outline of key concepts, along with a two page handout with blanks for notes. Several Youtube videos that are very helpful to illustrate concepts that are discussed. You may download a free PDF packet for this course HERE (all I ask is that you attribute it to me) COMMON CHRISTIAN TERMINOLOGY 1. THREE AXES TO UNDERSTAND CHRISTIAN TRADITIONS: One way to understand Christian traditions is by looking at where they fall on three axes of: (i) How they use Scripture and Tradition in building their beliefs (more conservative or liberal?); (ii) How they worship (more sacramental or experiential?); and (iii) How they structure their community (more hierarchical or congregational?) 1a. CONSERVATIVE - A broad movement across Christian traditions that is skeptical toward modern claims and change. They seek to defend, conserve and strengthen tradition. A group may be conservative in one area (such as doctrine), while being liberal in another (such as worship). 1b. LIBERAL - A broad movement across Christian traditions that is skeptical of traditional, conservative and exclusivist interpretations of Christianity. It stresses the "broad" commonalities across traditions, and seeks to integrate faith with reason and science. 1c. SACRAMENTAL - A form of Christian spirituality in which God's presence is primarily mediated by certain rituals, especially the sacrament of the Mass or Eucharist. Sacraments are "outward and visible signs of God's inward and spiritual grace" working through our rituals. Worship is focused on the altar and God is the audience while the people are the performers of the liturgy. 1d. EXPERIENTIAL - A form of Christian worship in which God's presence is primarily mediated by human experience, especially by encountering God's Word in preaching, singing and prayer. Worship is focused on the preacher and musicians, God is the performer, and people are the audience. 1e. HIERARCHICAL - A Church structure in which power flows from the top leadership down. Typically, there is a well-organized system of leadership with the "three fold" ministry of regional bishops/overseers, local priests/pastors, who are helped by deacons/ministers. 1f. CONGREGATIONAL - A Church structure in which power flows up from the people. Typically, local congregations elect or depose their leadership, and leaders only serve at the pleasure of the people. 2. EASTERN ORTHODOXY - A Church Tradition rooted in the first New Testament Churches around the near East and Greece. They tend to be extremely conservative. Their worship is highly sacramental with layers of icons, vestments, candles and incense. Their structure is also extremely hierarchical, with national churches led by archbishops that are called Patriarchs or Metropolitans. 2a. LITURGY - Comes from a Greek word for "work of the people". It refers to how the work of the people is organized in worship. Every Christian group has this either written down or implicitly, because every group has organized patterns for their worship. 2b. ECUMENICAL COUNCILS - Worldwide meetings of bishops from 325-787 which defined boundaries about who God and Christ are, and how we approach God. God is Trinity: Three persons in one Being. Christ is Divine and Human united in one Person. Icons and sacraments are used to approach God. Nestorians and Miaphysites disagreed with exact wording, while agreeing on substance. 3. ROMAN CATHOLIC - A Church Tradition rooted in the Church planted by Peter and Paul. They are relatively conservative, with very sacramental worship focused on the Mass (and six other sacraments). They are the most hierarchical Church with all power flowing from the Bishop of Rome. 3a. POPE - This is the bishop of the Church of Rome. While many traditions such as Orthodoxy and Anglicanism accept him as the rightful Bishop of Rome, Catholics say that he is the chief pastor of the entire Church across with whole world, and "infallible" when he officially defines doctrines. 3b. APOSTOLIC SUCCESSION - The hierarchical idea that, in order for a bishop to be legitimate, he must be in the line of an historic succession of ordinations that stretches back to the Apostles and Christ. 3c. MASS - This is the Roman Catholic name for the sacrament of Eucharist or Holy Communion. It is the principal act of worship in Orthodoxy, Catholicism, Anglicanism and Lutheranism. 3d. ADORATION - This is a Roman Catholic meditative and worship practice in which the worshipper spends time viewing and praying in the presence of the consecrated bread of Eucharist. The presence of Christ in the sacrament is supposed to be a tangible way to draw closer to God. 4. PROTESTANT - This refers to the older, established Christian denominations that largely came over from Europe, and were formed in "protest" against corruptions in the Catholic Church in the 1500's. These are usually rooted in Martin Luther's protest, and include traditions such as Lutherans, Episcopalians, and Presbyterians. Now they trend more liberal in belief systems. 4a. ANGLICAN - A worldwide tradition rooted in the Church of England, but including national churches such as the Episcopal Church, united around "Common Prayer" using liturgies from a Book of Common Prayer. They are usually conservative in keeping the Creeds, hierarchy, apostolic succession, and sacramental worship, while often liberal in gender roles, women's ordination and sexual norms. 4b. REFORMED - A worldwide tradition rooted in the theology of thinkers like John Calvin. Their worship tends to be structured, but not sacramental. They are often led by elders or presbyters. They tend to stress God's sovereign control, our inability to do good, and God's sheer grace in saving us. 4c. ORDINANCES - A view held by many Protestants (such as Baptists) that rituals are mere symbols which do not share God's presence. Usually only two rituals are "ordered" by Christ: Baptism and the Lord's Supper. 4d. BELIEVER'S BAPTISM - A view of many congregationalist protestants rejecting baptism of young children. In this, baptism must be part of a conscious adult choice to have faith in Christ. 4e. FUNDAMENTALISM - A very conservative movement that rejects Liberalism and much of Modern culture. It stresses what it views as traditional elements of religion, especially: Biblical inerrancy, Virgin Birth, Literal resurrection, Christ's immanent return, and traditional sexual, gender and racial norms. 5. EVANGELICAL - A broad movement across Protestantism that stresses a personal relationship with Jesus as Lord and Savior, an emotional conversion experience, and a conservative view of the Bible. 5a. BORN AGAIN - An Evangelical term that refers to a personally-felt conversion to Christ as Lord and Savior. This happens at a specific time, when we consciously choose to accept Christ. 5b. SINNER'S PRAYER - The prayer someone prays when "born again", which emphasizes personal sinfulness, God's forgiveness through Christ, and acceptance of Jesus as personal Savior and Lord. 5c. DISPENSATIONALISM - A type of Evangelical theology that teaches God works differently in different eras of history. They often deny God does miracles or causes people to speak in tongues in our era. They affirm Christ will return unexpectedly and "rapture" his followers to heaven with him. 5d. NON-DENOMINATIONAL - A version of Evangelical Christianity (and many charismatic groups) in which the local congregation refuses to join membership with a larger, established denomination. 6. PENTECOSTALISM - This is a movement that started in 1906 in Azusa CA. It is characterized by miracles, prophecy, and glossolalia. They insist that glossolalia is THE evidence that someone has been "baptized in the Spirit", and as a result were often kicked out to form new denominations. 6a. CHARISMATIC - This is a movement within Christianity that started in the 1955 with an Episcopal priest, Fr. Dennis Bennett. It is similar to Pentecostals, but does not insist that everyone has the gift of glossolalia. Mostly, these people stayed in their own denominations. 6b. SPIRITUAL GIFTS - Empowerments given by the Holy Spirit so that followers of Jesus may live like Jesus did and do ministry like Jesus did. Includes "miraculous" gifts and natural "talents". 6c. BAPTISM IN THE HOLY GHOST - A pentecostal/charismatic term for the first time someone is "filled" with the Holy Spirit. It is a person's "immersion" into the life and experience of the Spirit. 6d. FILLED WITH THE SPIRIT - A pentecostal/charismatic term for the experience of being overwhelmed with, and controlled by, the Holy Spirit. As the Spirit is "released" through a person, they manifest positive experiences (such as joy and peace) and spiritual gifts. 6e. GLOSSOLALIA - This Greek word means "to speak in tongues". It refers to the Spiritual gift given to early Christians which enabled them to speak human languages they did not know, or to be able to speak in "heavenly" languages. 6f. SLAIN IN THE SPIRIT - A pentecostal/charismatic term for the overpowering of the Spirit's presence, in which someone falls down or even passes out because of the experience. 6g. PROSPERITY GOSPEL - A charismatic movement that stresses how God not only wants to heal our body and spirit, but also give us riches and power too. Usually we must plant a "seed" of money given to preachers (said to represent God) in order to reap a harvest of wealth. Often taught by TV preachers. MULTIMEDIA FOR TEACHING CHRISTIANITY Mainly for students and/or parishioners who are familiar with Mainline sacramental worship, but may not be familiar with Orthodoxy, Catholicism, Evangelicalism, Pentecostals or Charismatics. Crash Course on Christian History (12m) Orthodox Vespers Service Orthodox Divine Liturgy Gospel Procession Comparison of Catholic and Orthodox Liturgical Practices Pope Benedict celebrates Mass in St. Peter's Basilica The Botafumeiro at the Cathedral of Santiago de Compostela Crash Course on the Reformation (15m) Billy Graham preaches 1957 New York City Crusade (start at 11:30) MLK Jr. "I have a dream" 1963 (start at 12:00) Hillsong United leading worship Billy Graham Altar Call TD Jakes Altar Call at Potter's House Holy Ghost Revival at a Black Charismatic Service Charismatic Worship at an Small Anglo Church ABC Report on Tongues: Interviews (8m) ABC Report on Tongues: Research (8m) Benny Hinn: Slain in the Spirit / Healing Robert Tilton on Prosperity (and a funny rant) Joel Osteen: "Take Control Of Your Happiness"

The ritual damaging of works of art in order to encourage a proper respect for the environment is incoherent and self-contradictory

Written by one of the leading contributors to the relational theory of contract, Contractual Relations authoritatively explains the form of the existing law of contract by relating it to its economic, legal, and sociological foundations. This volume demonstrates that economic exchange and legal contract rest on a moral relationship by which each party legitimately pursues its self-interest through recognition of the self-interest of the author. This essential relationship of mutual recognition is in stark contrast to the pursuit of solipsistic self-interest that is central to the classical law of contract. Self-interest of this sort is not morally defensible, nor does it enhance economic welfare. It is for these reasons that the classical law is legally incoherent. The fundamental inadequacies of the classical law's treatment of agreement, consideration, and remedy have emerged as the doctrines of the positive law of contract have been progressively developed to give effect to the relationship of mutual recognition. The welfarist criticism of the classical law has, however, failed to develop a workable concept of self-interest, and so is at odds with what must be retained from the classical law's facilitation of economic exchange and the market economy. The relational law of contract restates self-interest in a morally, economically, and legally attractive manner as the foundation of the social market economy of liberal socialism. Contractual Relations is a fundamental critique of the classical law of contract and the welfarist response to the classical law, and an important statement of the relational theory of contract. This is a thoughtful and essential work for academics and research students in law, economics, and sociology. | Author: David Campbell | Publisher: Oxford University Press | Publication Date: Dec 29, 2022 | Number of Pages: 464 pages | Language: English | Binding: Hardcover | ISBN-10: 019885515X | ISBN-13: 9780198855156

Something that is coherent holds or sticks together firmly, with resistance to separation (that is, it coheres. Coherent, ultimately from the Latin co- ('together') and haerēre ('to stick or cling'),

In The Limits of Liberalism, Mark T. Mitchell argues that a rejection of tradition is both philosophically incoherent and politically harmful. This false con...

Intended as a Portuguese-English conversational guide or phrase book, but is regarded as a classic source of unintentional humour, as the given English translations are generally completely incoherent.